Discovery BoxNumbers 11:25-35
Context11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 1 and put it on the seventy elders. When the Spirit rested on them, 2 they prophesied, 3 but did not do so again. 4
11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, 5 but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a 6 young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant 7 of Moses, one of his choice young men, 8 said, 9 “My lord Moses, stop them!” 10 11:29 Moses said to him, “Are you jealous for me? 11 I wish that 12 all the Lord’s people were prophets, that the Lord would put his Spirit on them!” 11:30 Then Moses returned to the camp along with the elders of Israel.
11:31 Now a wind 13 went out 14 from the Lord and brought quail 15 from the sea, and let them fall 16 near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet 17 high on the surface of the ground. 11:32 And the people stayed up 18 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 19 and they spread them out 20 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 21 the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.
11:34 So the name of that place was called Kibroth Hattaavah, 22 because there they buried the people that craved different food. 23 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.
[11:25] 1 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 2 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.
[11:25] 3 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.
[11:25] 4 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.
[11:26] 5 tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.
[11:27] 6 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
[11:28] 7 tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
[11:28] 8 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”
[11:28] 9 tn Heb “answered and said.”
[11:28] 10 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the
[11:29] 11 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?
[11:29] 12 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
[11:31] 13 sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the
[11:31] 14 tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.
[11:31] 15 sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.
[11:31] 16 tn Or “left them fluttering.”
[11:31] 17 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.
[11:32] 18 tn Heb “rose up, stood up.”
[11:32] 19 sn This is about two thousand liters.
[11:32] 20 tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.
[11:33] 21 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
[11:34] 22 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.
[11:34] 23 tn The words “different food” are implied, and are supplied in the translation for clarity.
